he will be affected
with love towards God, which (V. xvi.) must occupy or constitute
the chief part of the mind; therefore (V. xxxiii.), such a man
will possess a mind whereof the chief part is eternal. Q.E.D.

Note.--Since human bodies are capable of the greatest number
of activities, there is no doubt but that they may be of such a
nature, that they may be referred to minds possessing a great
knowledge of themselves and of God, and whereof the greatest or
chief part is eternal, and, therefore, that they should scarcely
fear death. But, in order that this may be understood more
clearly, we must here call to mind, that we live in a state of
perpetual variation, and, according as we are changed for the
better or the worse, we are called happy or unhappy.

For he, who, from being an infant or a child, becomes a
corpse, is called unhappy; whereas it is set down to happiness,
if we have been able to live through the whole period of life
with a sound mind in a sound body. And, in reality, he, who, as
in the case of an infant or a child, has a body capable of very
few activities, and depending, for the most part, on external
causes, has a mind which, considered in itself alone, is scarcely
conscious of itself, or of God, or of things; whereas, he, who
has a body capable of very many activities, has a mind which,
considered in itself alone, is highly conscious of itself, of
God, and of things. In this life, therefore, we primarily
endeavour to bring it about, that the body of a child, in so far
as its nature allows and conduces thereto, may be changed into
something else capable of very many activities, and referable to
a mind which is highly conscious of itself, of God, and of things;
and we desire so to change it, that what is referred to its
imagination and memory may become insignificant, in comparison
with its intellect, as I have already said in the note to the
last Proposition.

PROP. XL. In proportion as each thing possesses more of
perfection, so is it more active, and less passive; and, vice
versa, in proportion as it is more active, so is it more perfect.

Proof.--In proportion as each thing is more perfect, it
possesses more of reality (II. Def. vi.), and, consequently (III.
iii. and note), it is to that extent more active and less
passive. This demonstration may be reversed, and thus prove
that, in proportion as a thing is more active, so is it more
perfect. Q.E.D.

Corollary.--Hence it follows tha